The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Of the vow of Ieptha, in the 11. of Iudges, verse. 34.

14 Here may a man aske the question; whether Ieptha sinned, * 1.1 in vowing, and in per∣forming his vow? The question is hard, bicause it perteineth not vnto the right, but vnto the fact. We knowe, that in those daies it was law∣full to vow; but what is to be thought of this act, nothing can be gathered by the words. It may be, that he so vowed by the inspiration of God; which being a particular example, it ought not to be extended to imitation: as of this kind there be verie manie in the holie scriptures. Some there be which affirme, * 1.2 that Ieptha did not offer his daughter in verie déed, but onelie punished hir with ciuill death; namelie, in se∣parating hir from the common conuersation, so that she liued onelie vnto God, by giuing hir selfe to praiers onelie, and by liuing apart from the companie of men. And they séeme to affirme that that was the vow Cherem: howbeit no such as thereby the maiden should be bound to be killed; but that she should liue as dedicated vnto God, and continuallie giue hir selfe to his seruice. And euen as a féeld or house dedi∣cated by the vow Cherem, * 1.3 could not be reuoked to the first owner: so (saie they) this maiden be∣ing once dedicated vnto the Lord, could not re∣turne vnto hir old state.

Dauid Kimhi, in defending of this sentence, bringeth these reasons. First he weigheth the words of Ieptha; * 1.4 Whatsoeuer commeth foorth of my house, shalbe the Lords, and I will offer it for a burnt offering. This letter Vau, being a coniunction copulatiue, (as we said in our com∣mentarie) he thinks dooth make a proposition al∣ternatiue: as if it should haue béene said; If it be such a thing, as may be sacrificed, it shall be sa∣crificed; but if it be otherwise, it shalbe the Lords and be dedicated vnto him. * 1.5 Further he saith, that the maiden desired space to bewaile hir virginitie: neither is it written; To bewaile hir soule or life. Wherefore it séemeth, that she be∣wailed onelie this; to wit, that she should want a husband and children: but if she should haue béene offered vp, it behooued hir chéeflie to la∣ment for hir life. Lastlie, he saith; * 1.6 that the woords of the storie declare it: for it is not said, that Iep∣tha sacrificed hir; but that he did as he vowed. If he had killed hir, it would haue béen written; And he offered hir a burnt offering to the Lord.

Of the same opinion is Rabbi Leui Ben-Ger∣son: and he addeth, that it is written in the text; * 1.7 And she knew no man. As though it should be vnderstood hereby, what kind of sacrifice that was. And he thinketh, that Ieptha builded a house for hir, where she should liue alone: and he permitted her fellow virgins once a yeare to go and visit hir, and to bewaile hir virginitie to∣gither with hir. And afterward he addeth, that a man so dedicated, ought not to liue without a wife; bicause the man is not subiect vnto the wife. Samuel, although he were vowed vnto the Lord by the decrée of his mother; yet had he a wife and children. But a woman being so de∣dicated, might not marrie; bicause it was neces∣sarie that she shuld serue hir husband, who remoo∣uing anie whither, she was to go togither with him. And therefore it is written, that Ieptha did to hir acording to his vow; & she knew no man.

15 Of the same mind is Lyranus: and there be among the new writers some of great lear∣ning, which followe this interpretation. * 1.8 But Lyranus pondereth these words; And the spirit of the Lord came vpon him: and saith, that That spirit would not haue suffered Ieptha, * 1.9 to haue cōmitted this murder. Besides, he saith, that it is written, that there were two moneths space gi∣uen, so that he might aske counsell of the priests. And it is not verie likelie, * 1.10 but that he asked counsell of so weightie a matter; or else that they told him that he might redéeme his vow. Nei∣ther is it probable, that this Ieptha appointed to doo anie thing rashlie; séeing the epistle to the Hebrues calleth him holie. If thou wilt saie; He did vnto hir, as he had vowed; * 1.11 but he vowed a sacrifice, and to offer whatsoeuer met him: they will answer; He vowed indéed, but vp∣on this condition; so that it were lawfull. But when his daughter met him, either he learned, or else he vnderstood that it was not lawfull. Wherefore if he had killed hir, he had not accom∣plished his vow, but should haue dishonested himselfe. But on the contrarie part it séemeth woonderfull, that he was so abashed, and he tare his garments, if the maiden should not haue béene offered vp. Further, to what end should the virgins haue lamented hir? For if she should not haue béene slaine, there séemed to be no iust cause of moorning. Ouer this, if hir virginitie was to be offered vnto God, it should haue béene giuen with a willing mind.

Yea, and in the rendering of vowes, this is

chéeflie to be regarded: * 1.12 that they must be paid chéerfullie, and with a willing mind. Herevnto Ieptha had no example in the scriptures, where∣by it should be lawfull for the father to bind his daughter by a vow, to kéepe hir virginitie: but contrariwise, God promiseth abundance of chil∣dren vnto the obseruers of the lawe, in the se∣uenth of Deuteronomie, * 1.13 and 23. of Exodus. So then, that which GOD promiseth in sted of a great benefit, the same might not be hindered by a vow. Moreouer, the arguments of the Rab∣bins are slender and weake; as afterward shall be more abundantlie declared. Paule writeth in his first epistle to the Corinthians, the seuenth chapter; * 1.14 If the father shall firmelie determine in his hart, hauing power ouer his owne will, to keepe his virgine vnmarried, he dooth well, &c. Wherefore writeth he; Hauing power ouer his owne will? If the maiden hir selfe will, the fa∣ther may kéepe hir vnmarried; so that she con∣sent. But Ieptha knew nothing of his daugh∣ters will, when he vowed: and then he ought not to thinke his vow to be ratified, when his daughter came out to méet him. And if this kind of vow should not be firme in the new te∣stament, much lesse was it of value in the old testament; where the vow of virginitie was not knowne. But of this matter I haue spoken more in my booke of vowes.

16 There were others which thought, that Ieptha did in verie déed offer the maiden, which in those daies should not séeme so new and vn∣accustomed a thing; for God required of A∣braham that he should offer his sonne. * 1.15 And such a vow was thought of manie to be acceptable vnto God; and that opinion also did passe vnto the Ethniks: wherefore this sentence is often∣times spoken;

Sanguine placâstis ventos, & virgine caesa,

that is,

With bloud, and with a virgine slaine, The winds ye haue appeasd certaine.

There are works of poets, which make mention of Polyxena and Iphigenia; and also histories of the Curtij and the Decij. And vndoubtedlie with this exposition agréeth the Chaldaean para∣phrast, which among the Hebrues is almost of the same estimation and authoritie that the ho∣lie scriptures be. And that paraphrast saith, that the maiden was sacrificed; and reprooueth Iep∣tha, bicause he asked not counsell of the high priest. And hereto doo all the ancient Rabbins agrée, which also doo blame the high priest; bi∣cause he of his owne accord went not vnto Iep∣tha. * 1.16 Iosephus also is of their opinion. Also Chry∣sostome writeth manie things of this matter, * 1.17 but altogither farre from the historie: he follo∣weth allegories, so that there can be in a maner no certeintie gathered out of him. * 1.18 But Ierom disagréeth with himselfe: in his epistle to Iulia∣nus, he saith; that Ieptha was numbered among the saints; bicause he offered his daughter. But in his first booke against Iouinian, he writeth, according to the mind of the Hebrues; that Bi∣cause he made an euill vow, he by the gift of God perceiued, that he did amisse in killing of his daughter. For there might haue met him either a dog, or an asse, which to haue offered had béene vngodlie: and thus in one place he prai∣seth that, which in another place he dispraiseth.

17 Ambrose saith, * 1.19 in his third booke De vir∣ginitate; that The maid was in verie déed offe∣red in sacrifice: and he writeth, that Ieptha vowed not before the battell, but in the fight, and in the verie time of conflict, when the successe was doubtfull. And he addeth; I doo not allow the murther, but I sée a commendable feare, that he would not violate the promise, which he had made. And he saith moreouer, that this act is to be compared with the worke of Abraham: for when Abraham was about to kill his sonne, the Lord cried out vnto him; * 1.20 Now I knowe that thou louest me. And he concludeth, that af∣ter the same maner Ieptha may be praised; bi∣cause he shewed by his example, that the oracle of God, wherein hée commanded that vowes should be performed, was to be preferred before children; yea, although it were his onelie begot∣ten child that should suffer. But he demandeth, whether God haue a respect to persons; séeing he let Abraham from offering of his sonne, but hindred not Ieptha? He denieth that God accep∣teth persons; but saith, that it was necessarie he should declare vnto Abraham, that he delighted not in humane sacrifices. Afterward followed the lawe, which in Deuteronomie, * 1.21 and Leuiti∣cus, forbiddeth the offering vp of children. So then, the will of God was alreadie declared, both in Abraham, and in the lawe also: where∣fore there néeded no new oracle, or new prohibi∣tion. Further, he noted, that in Ieptha there was no such perfection, as was in Abraham: for A∣braham wept not, tare not his garments, delai∣ed not the space of two moneths; but straitwaie went, and Isaac followed him. It is no maruell then (saith he) if God prohibited not Ieptha; for∣somuch as he would punish his trifling shift.

And in his third booke De officijs, the twelfe chapter, he writeth; I will neuer be persuaded, but that Ieptha vowed vnaduisedlie: séeing he afterward repented. And he addeth, that he in∣déed alloweth not the fact: but he saith, that in a godlie feare he fulfilled his vow; howbeit, in such sort, as he appointed his posteritie to la∣ment it. He saith further; I cannot accuse the man, bicause it was necessarie for him to paie that which he had vowed. But it is a miserable necessitie (saith he) which is paied with the mur∣ther of his child: and it is better not to vow that

thing, which he will not haue to whom thou vow∣est it. And straitwaie he saith; All promises are not to be kept: for God himselfe hath sometime altered his will. By which words he alludeth vnto the place which is written in the 14. chapter of the booke of Numbers, touching the praiers of Moses. * 1.22 Wherefore Ambrose is altogither of that mind, to thinke, that the maiden was offe∣red, and for that cause (as I haue said) preferreth hir before the two Pythagoreans. And after he saith in his exhortation vnto virgins; She paid with hir bloud the vnaduised vow of hir father. And vpon the first epistle to the Corinthians, the 15. chapter, he saith; In a thing which could not be acceptable, he was found faithfull, offring his daughter as he had foolishlie vowed. And a∣gaine; The act is not to be allowed, but the perse∣uerance of faith is brought foorth for an example.

18 But these words of Ambrose must not so lightlie be passed ouer: for they cannot absolute∣lie be allowed, and as he hath spoken them; how∣beit I haue brought them, to shew his opinion to be, that the maid was offred out of all doubt. But in his words this I first note, * 1.23 that he affir∣meth a certeine godlie feare to be in Ieptha, whereby he was led to performe his vow: fur∣ther, that children were not be preferred before religion: thirdlie, that Ieptha was found faith∣full in that thing which could not be acceptable to God: lastlie, that his perseuerance of faith is set foorth for an example to followe. [ 1] As touching the first, * 1.24 I knowe not how that may séeme to be a godlie feare, which driueth a man to killing of his owne child. For he calleth it thrée or foure times murther. In déed there be certeine affe∣ctions ingraffed in vs by God, but yet vnto ver∣tues and to well dooing. A feare to eschew sinne, an anger that we maie punish wickednes, & so foorth. Wherefore feare, when it is applied to ver∣tue, may be called godlie; but if it serue for vice, it cannot séeme godlie; naie rather, it hath a cer∣teine maner of vngodlines. Otherwise the in∣deuour of idolaters might be praised; for we sée them labour earnestlie about the worshipping of God: but bicause they applie not themselues to the sincere worshipping of God, their indeuor cannot be called godlie. So, when that feare of Ieptha draue him to cōmit murther, how could it be godlie? If thou wilt saie, that by parricide or murther he meaneth not the sinne or the wic∣ked act; but the sacrificing of his daughter: I will aske, why he saith that he alloweth not of the act? Vndoubtedlie, if he cannot allow it, then he perceiueth that sinne is therein.

[ 2] But in that he saith, that the loue of children is lesse to be estéemed than religion; that is true: but that was no religion, but a foolish, vnadui∣sed, and rash vow. Neither is the loue of chil∣dren lesse to be estéemed, than such vowes. [ 3] Third∣lie he saith, that he was found faithfull: but what fidelitie is there in that, which could not be accep∣table vnto God? If my seruant should doo that which I forbad him, may he therein séeme faith∣full? [ 4] But in that he calleth the immutable mind of Ieptha, constancie; in my iudgement he er∣reth: séeing the same was rather a wilfulnesse, whereby he would néeds performe that which he had vnaduisedlie vowed; neither can perseue∣rance in anie euill thing be called constancie. He attributeth vnto him a feare, * 1.25 which he also calleth a godlie feare: & yet afterward he saith, that he repented him. If he repented him, he did against his owne conscience; and against it no man ought to doo; For whatsoeuer is not of faith, is sinne. Further, if he repented, why did he not amend his fault? For if anie thing had béene rashlie done, that ought to haue béene amended. If God (as he saith) doo sometime change his purpose; why then is it not lawfull for vs to change our opinion that is not right? Afterward he saith, he cannot but commend Ieptha. But what will he cōmend? An vncircumspect vow? But that ought rather to be blamed. Will he praise the performance of the vow? But that he calleth parricide, neither may it be praised. Wherefore I saie, that Ambrose affirmeth, that the maiden was vndoutedlie offred in sacrifice: and yet are not all his words to be allowed.

19 Now let vs heare what Augustines opini∣on is touching this matter. * 1.26 In his 29. question vpon the booke of Iudges, he writeth; that Out of this place the enimies of the old testament tooke occasion to slander God the creator of the world: for they called him both an euill and a cruell God. Such were the Manicheis, Valenti∣nians, Marcionites, and such like pestilent rable; Séeing (saie they) he delighteth in the bloud of man, how can he be but cruell? Augustine an∣swereth; So far is it off, * 1.27 that God reioiseth in the bloud of man, as he reioiseth not in the bloud of beasts: onelie he suffred for a time, that sacri∣fices of brute beasts should be offered, to the in∣tent he might instruct men by little and little. But what the sacrifices of the forefathers signi∣fied, which might serue for their instruction; * 1.28 he declareth not in that place: howbeit, I will shew the same in few words. First, there was set foorth in those sacrifices, that The reward of sinne is death: and that did he after a sort testi∣fie, which brought the sacrifice; namelie, that he had deserued to be killed, but that by the goodnes of God his death was transferred to the sacri∣fice. By this means were the elder fathers in∣structed to beware of sinne. Moreouer, those sa∣crifices directed the minds of men vnto Christ; and they were certeine visible preachings of him: and they taught, that Christ should be that sacrifice, that was to take away the sinnes of the

world; and vnto which our death and damnati∣on should be transferred.

So then God of himselfe delighted not in bloud, but by this schooling he taught his people: yea, and if he had béene delighted in sacrifices, he might haue required to haue them leuied of men. * 1.29 For what should haue letted him; or what iniurie should he haue done vnto vs, if he would haue had sacrifices of men offered vnto him▪ For at one time or other, man must of necessitie die: wherefore it had béene no verie gréeuous thing to haue preuented him for a yeare or two; neither should he haue doone anie iniurie vnto vs, especiallie we vnderstanding that we should liue with him for euer. Vndoubtedlie in this thing no man might accuse GOD of crueltie. But now, séeing he hath remooued all these sa∣crifices, he manifestlie teacheth; that he dooth not reioise, neither in the bloud of men, nor yet in the bloud of beasts. * 1.30 Yea the first borne of men, when they were bound vnto him, he would not haue them sacrificed, but redéemed with a price; which he would not haue doone, if he had taken anie pleasure in bloud. In the 12. chapter of Deutero∣nomie, he saith; The nation which I will driue out before thee, doo sacrifice their sonnes and daughters, but see that thou doo not so. But Augustine demandeth further; Whether there be anie slaughter of men, * 1.31 that is acceptable vn∣to God? He answereth that there is. But what slaughter? When men (saith he) are killed for righteousnesse sake: not that the death of mar∣tyrs of it self pleaseth God, but bicause that god∣linesse and faith towards God is both declared and also preserued thereby. And the death of Christ so pleased God, that it redéemed the whole world.

* 1.32 And the death of Christians, which they suffer for the name of Christ, may after a sort be called a sacrifice. Wherefore Paule, in the second to Timothie, the last chapter writeth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That is, I am sacrificed, &c. In which saieng he calleth his death an immolation or of∣fered sacrifice. And in the second chapter to the Philippians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, If I be now offered vp vpon the sacrifice and seruice of your faith. * 1.33 And yet such sacrifices make not satisfaction for sinnes: for that dooth the death of Christ onelie. But the death of martyrs pleaseth God, bicause the cause is acceptable. Augustine was baptised of Ambrose; and being woonder∣fullie affected vnto him, he followeth (where he maie) the opinion of him, as of his schoolemai∣ster, but somewhat more warilie. In déed he compareth Ieptha with Abraham; but he putteth a difference, which Ambrose noted not. Abraham (saith he) had the word of God [to warrant him] for the sacrifice of his sonne; so had not Ieptha: naie rather, he had the lawe against him, that he should not sacrifice hir. And in Abraham it was not the slaughter that pleased God, but the faith. Further, there is a great difference; for a man to doo anie thing of himselfe, and to haue a will to doo those things which be commanded him. And Augustine dooth prudentlie admonish, that Ieptha vowed an humane sacrifice, * 1.34 not be∣ing beguiled, but willinglie. Whatsoeuer (saith he) shall come foorth of my house, I will offer it for a burnt offering, &c. Doo we thinke that beasts would come foorth to méet him, as he should returne home? Men indéed vse to go out and méet with such as haue the victorie, and to reioise with them: wherefore he vowed an hu∣mane sacrifice.

20 The scripture dooth onelie make menti∣on of this act, but praiseth not the same. Euen as also it is mentioned in the scriptures, that Iuda did lie with his daughter in lawe; * 1.35 howbeit that is not allowed. So there can nothing be ga∣thered by these words, whie the act of Ieptha should be praised. Further, * 1.36 Augustine thinketh with Ierom, that God would punish the rash∣nesse of the fathers vow, by the death of his daughter. But there be two places (saith he) that let me from the blaming of Ieptha. One is, for that in the epistle to the Hebrues, he is numbred among the saints: and it is written, that The spirit of the Lord was vpon him. Howbeit, did those holie men, which are reckoned in the epistle to the Hebrues, neuer sinne? Yes vndoubtedlie, their sinnes are set foorth in the holie scripture. * 1.37 Gedeon, who is among that number, a litle be∣fore his death made an Ephod, which was the de∣struction both of himselfe, and also of his house. The second place is; * 1.38 The spirit of the Lord came vpon him: yet this letteth nothing, but that he might afterward fall. But thou will saie, that Ieptha had the victorie: but with Gedeon there went nothing well, after that act. Yea, * 1.39 and Ge∣deon (saith he) did before after a sort tempt God, and yet he had the victorie. On this wise saith Augustine. But I would saie otherwise: for I agrée not with Augustine, to thinke that Gede∣on tempted God.

So then I would answer after this maner; Dauid committed adulterie, * 1.40 and straitwaie af∣terward obteined the victorie, and tooke the ci∣tie Rabbeth Ammon; in the siege whereof he cau∣sed Vrias to be slaine. Saule persecuted Dauid: * 1.41 in the meane time there were messengers sent to him from the Philistines; he leauing Dauid, went to the warre, and obteined the victorie. Moses sinned at the waters of strife. * 1.42 The people also had sinned manie waies, and yet they ob∣teined the victorie against Sihon and Og, * 1.43 being most mightie kings. Wherefore we will grant, that Ieptha was numbred among the saints,

and yet he might sinne. And although he sinned, yet he obteined the victorie. And we will grant, that the spirit of the Lord came vpon him; but it was the spirit of strength. And although the spi∣rit of the Lord were vpon him, yet it is not of ne∣cessitie, that he did all things by the same spirit: for we also, who are christians, haue the spirit of Christ, when as yet none of vs is renewed in all parts: naie rather, we doo all sinne often∣times.

* 1.44 Augustine addeth moreouer, that although the forefathers somtimes sinned; yet it nothing hindereth, but that God may vse their sinnes to signifie those things, which might instruct the people. For GOD is so good, that euen out of verie sinnes he picketh laudable commodities; and maketh them allegoricallie to declare what séemeth profitable vnto him. In like maner as when Iudas plaied the harlot with his daughter in lawe: the same signified, that GOD would couple vnto him his church, which before was an harlot. And so it may be, that by this act of Iep∣tha, he signified; that God so loued mankind, as he would giue his onelie begotten sonne to die for it: for he did not in vaine, and without anie cause suffer such a thing to be doone by the fathers. Albeit they gréeuouslie sinned, yet could God vse their actions to the instruction of his people. They were amazed at the sacrifices of beasts; neither did they (as it had béene méet they should) lift vp the eies of their mind vnto Christ. Wherefore God would by this meanes stir vp them that were sluggish, that by the hu∣mane sacrifice of the daughter of Ieptha, they might be led to thinke vpon Christ: for he it was, that should giue life, and become the sacrifice for mankind.

21 Afterward Augustine declareth a rea∣son, whereby he defendeth the act of Ieptha; It may be said (saith he) that he was mooued by the spirit of GOD to make a vow, and led by the same spirit to performe it; wherefore he shall be woorthie of praise: so farre is it off, that he should be reprooued. Howbeit, this cannot be gathered by the words of the historie. And whereas some saie (which we before haue touched) that he wept, r••at his garments, sorrowed earnestlie, and therefore was not led by the spirit of God: this dooth not much mooue me. * 1.45 For God so requireth of vs the duties of godlines, that neuertheles he taketh not from our minds humane affections. Christ himselfe, when he was to suffer willing death for our sakes, said neuertheles; My soule is heauie euen vnto the death. He praied also; Father, if it be possible, let this cup passe from me. But Augustines meaning was to declare, how Ieptha might be defended; which I also would gladlie doo, if I had anie part of the histo∣rie to helpe me. But that which followeth in Augustine, is spoken to imitate Ambrose: * 1.46 for he writeth, that The error of Ieptha hath some praise of faith. Which (as I haue declared before) may not be receiued: for, if it were an error, then can it not be ascribed vnto the motion of the holie Ghost. Further, if it were sinne, what praise of faith can there be in it? Bicause he fea∣red, not to paie that which he had promised. What if the vow were not lawfull? Can faith be com∣mended there?

Moreouer he saith; He eschewed not the iudg∣ment of God, and he hoped that he would haue forbidden him from killing of his daughter. He would rather that the will of God should in anie wise be doone, than that he would contemne it. These things were well spoken, if he had béene assured of the will of God. But was not the will of God manifest? Naie rather, God had other∣wise forbidden by his lawe. Wherfore, if it were an error, it ought not to be praised: but if the spi∣rit mooued him, then was there no error in it. That which he afterward addeth, is most true, and maketh on my side. First he teacheth, that it was forbidden, both by the example of Abra∣ham, and also by the lawe, that a man should not kill his children. Further, why the maidens wept, he bringeth the same reason, which I al∣ledged; namelie, that both fathers should be∣ware from binding themselues to such a vow; and also that so great an obedience of such a maid should not be forgotten. These things we haue out of Augustine; by which words appée∣reth, that his opinion was, that this virgine was sacrificed in verie déed; and not compelled by the vow of chastitie to liue sole. Which iudge∣ment I my selfe doo altogither allow.

22 They which hold the contrarie, haue one∣lie two or thrée authors: but there be a multitude which hold on my side, and especiallie the anci∣ent Rabbins, which liued at that time, when the Chaldaean paraphrast, and the writing of the Thalmud were set foorth. For the Chaldaean pa∣raphrast affirmeth, that the maiden was slaine. Iosephus, Ambrose, * 1.47 and Augustine are of the same opinion. And the reasons which we haue, are not to be contemned. [ 1] First, bicause there was no lawe in the old time, that maidens should vow chastitie: naie rather, it was a cursse, if a woman had died barren, and with∣out children. Yea, and God promised vnto the Hebrues; If ye obserue my lawes, * 1.48 there shall be no barren woman among you. Neither is it verie likelie, that holie men would by their vow hinder this promise. [ 2] Againe, in all the scrip∣tures reuealed by GOD, there remaineth not anie example of such a thing. [ 3] Also by this inter∣pretation we might séeme (after a sort) to con∣firme ecclesiasticall vowes, which are manifest∣lie repugnant vnto the word of God: for Paule

admonished, * 1.49 that He which cannot absteine, should marie a wife. [ 4] I speake not how Ieptha taried not for the consent of the maiden, before he vowed: without which (as I haue before said) the vow of virginitie might not be ratified; I haue opened my mouth (saith he) vnto the Lord, * 1.50 and I cannot call backe. Wherfore he vowed not the virginitie of the maiden, séeing he asked not counsell of hir.

[ 5] To this also serueth the lamenting of the vir∣gins, and therewithall the bewailing of the mai∣den hir selfe: for she desired that she might, with hir fellowes, bewaile hir virginitie. But if it were a vow, why should she haue lamented it? We vse to bewaile our sinnes, and not our vowes. But the cause that mooued the Rabbins, Dauid Kimhi, and Leui Ben-Gerson, was this: for that they will either allow or excuse the act of Ieptha. But we must not labour thereabouts; not bicause we are desirous to hide those things which the Fathers haue doone amisse; but bi∣cause we sée, that the things which are not well doone, must not be excused. [ 6] Moreouer, this also doth not a little persuade me, that the Iewes at this daie haue not this vow of virginitie among them. So as all these reasons lead me to thinke, that the daughter of Ieptha was sacrificed in ve∣rie déed. But if it be demanded, whether he sin∣ned or no in the dooing hereof? * 1.51 It may be an∣swered two maner of waies. First, in respect that he was a man, he might sinne: as manie o∣ther of the old Fathers fell. Secondlie, it may be said, that he did this by the motion of the holie Ghost: not as though God would haue other to imitate this act; but that men might by it vn∣derstand, that Christ should die for their saluati∣on. It is frée for anie man to choose either of these answers: but I rather thinke, that he sinned. Now resteth to confute the arguments of the Rabbins.

23 In that they saie the maiden was not kil∣led by hir father, but onelie punished with ciuill death: namelie, that she should liue apart from the fellowship of men, without a husband & chil∣dren; it is not well said. For it cannot be proo∣ued by the holie scriptures, that there was anie such vow in the old time. I knowe that there were Nazarites, * 1.52 which absteined from wine, and strong drinke, and from all drinke which would make one droonke; but they absteined not from matrimonie. Samuel and Samson, being either of them a Nazarite, had wiues; and Sa∣muel had children, as the holie historie decla∣reth. But the withdrawing from the companie of men, is not altogither to be disallowed; so that there come some fruit thereby vnto the church. Christ departed 40. daies, and fasted; but afterward he returned to instruct the peo∣ple. Iohn Baptist seuered himselfe, but that was for a certeine time; and he baptised and prea∣ched. So, some of the Fathers went sometime a∣part, where they gaue themselues to praiers and godlie meditations; that thereby they might re∣turne the better instructed to preach. But I can in no case allow the perpetualnesse of solitarie life: for we are not borne to our selues, but to o∣thers also.

And whereas in the old time, there were some which were Nazarites for euer; that came not to passe by the institution of man, but by the com∣mandement of God: which thing is written to haue happened vnto Samson, and Iohn Baptist. * 1.53 Otherwise Nazarites vowed, but onelie for a time: wherefore that which the Rabbins claime, is false; for there was no ciuill death by the law, whereby men and women were depriued of mariage, for their whole life time. Dauid Kimhi saith, that this letter Vau, maketh sometime a proposition disiunctiue. I grant that the same is found in certeine places of the scripture. But it is no firme argument to saie; It is found in some places, Therefore it is so in this place. But rather for the most part, Vau maketh no disiunc∣tiue proposition; but rather a copulatiue: & vn∣doubtedlie it is here brought in by exposition; It shall be the Lords (saith he.) After what ma∣ner? For I will offer it for a burnt offering.

24 Besides this, they reason; The maiden desired a space of time, * 1.54 wherein she might be∣waile hir virginitie: & she saith not, to bewaile hir soule or life. This argument carieth a shew, but it hath no strength: for if death should be la∣mented; then vndoubtedlie it is much more to be lamented, when a sharpe condition is ioined therewith. The maiden was sure to die at some certeine time: but that séemed verie hard vnto hir, that she should die without children; so as that condition is expressed, which made the cause more miserable. He saith moreouer; * 1.55 It is not written, that Ieptha offered hir for a burnt offe∣ring: but that he onelie did according to his vow. I answer; that there is inough said, when it is said, that he did according to his vow. And it is often séene, that in narrations, those things that be more cruell, be not expressed. And al∣though the words be not all one, yet is it suffici∣ent, if they be of like weight. * 1.56 Leui Ben-Gerson reasoneth vpon this, that is written; And she knew no man; Therefore (saith he) she liued, but maried not: howbeit this reason is of no force; for this sentence is an exposition of the words that go before. For why did the virgins bewaile hir? Euen bicause she was vnmaried, & coupled to no man. But Lyranus saith; * 1.57 The spirit of the Lord came vpon Ieptha: wherfore he vowed not his daughter for a burnt offering.

This reason (as we haue heard) Augustine an∣swereth; That spirit vndoubtedlie was the spi∣rit

of strength, and of warlike knowledge. Nei∣ther can all, that Ieptha afterward did, be said to haue come from the same spirit. Moreouer (saith Lyranus) there was two moneths space be∣tweene, wherein he asked counsell of the priests: and they gaue him counsell to kéepe his daugh∣ter a virgin. But the ancient Iewes rather af∣firme, that he was so stubborne, as he would not aske counsell of the priests: and for that cause he is blamed by the Chaldaean paraphrast. Neither is it anie new thing, that men sometimes sinne, bicause they thinke that they haue no néed of counsell: and that doth most commonlie hap∣pen vnto princes. For they haue a hautie mind, and loftie stomach: and therefore thinke that they haue counsell inough. But he is numbred among the saints. To this doth Augustine an∣swer also, that others were in like maner num∣bred among the saints; the which neuerthelesse did sinne gréeuouslie. Lastlie he saith; If he had sacrificed his daughter, he should not haue ful∣filled, but haue broken his vow. This I grant: and it is no maruell that he erred, séeing he was a man, and might fall. And thus far of the vow of Ieptha.

Notes

• * 1.1

  Whether Ieptha in vowing sinned.
• * 1.2

  Whether Ieptha sa∣crificed his daughter.
• * 1.3

  The vow Cherem.
• * 1.4

  Iude. 11, 31.
• * 1.5

  Ibidem. 37.
• * 1.6

  verse. 39.
• * 1.7

  Rabbi Leui Ben-Ger∣son.
• * 1.8

  Lyra.
• * 1.9

  Ibidem. 29.
• * 1.10

  verse. 39,
• * 1.11

  Heb. 11, 32.
• * 1.12

  What must be cheeflie regarded in vowes.
• * 1.13

  Deut. 7. 13. Exod. 23, 26
• * 1.14

  verse. 37.
• * 1.15

  Gen. 22, 2.
• * 1.16

  Iosephus.
• * 1.17

  Chrysost.
• * 1.18

  Ierom.
• * 1.19

  Ambrose.
• * 1.20

  Ibidem. 1••
• * 1.21

  Deut. 12, 32
• * 1.22

  verse. 13.
• * 1.23

  What things are to be noted in the words of Ambrose.
• * 1.24

  A godlie feare dri∣ueth not vn∣to parri∣cide. What affec∣tions are to be counted for godlie.
• * 1.25

  A difference betweene perseue∣rance and constancie.
• * 1.26

  Augustine.
• * 1.27

  God hath no delight in the bloud of man.
• * 1.28

  What the sacrifices of the forefa∣thers sig∣nified.
• * 1.29

  God might haue requi∣red humane sacrifices.
• * 1.30

  God would the first borne of men to be redeemed, not to be sa∣crificed. Num. 3, 12. and. 18, 15. Deut. 12, 31
• * 1.31

  A certeine kind of slaughter of men is ac∣ceptable vnto God.
• * 1.32

  Martyr∣doms be as it were sa∣crifices.
• * 1.33

  Martyr∣doms of men make no satisfac∣tions for sinnes.
• * 1.34

  Ieptha, as Augustine thought, vowed an humane sa∣crifice.
• * 1.35

  Gen. 31, 8.
• * 1.36

  The rash∣nesse of the fathers, is punished by the death of their chil∣dren. Heb. 11, 32.
• * 1.37

  Iud. 8, 2••. and .33.
• * 1.38

  verse. 19.
• * 1.39

  Iud. 8, 27.
• * 1.40

  2. Sam. 11, 4.
• * 1.41

  1. Sam. 23.
• * 1.42

  Num. 20, 12
• * 1.43

  Numb. 21.
• * 1.44

  God, by the sinnes of the godlie wold figuratiue∣lie instruct the people.
• * 1.45

  God so re∣quireth obe∣dience, as he draweth not awaie humane af∣fections. Matt. 26, 38. Ibidem. 39.
• * 1.46

  An excu∣sing of Au∣gustine.
• * 1.47

  Reasons by which the interpreta∣tion is con∣firmed.
• * 1.48

  Exod. 23, 26
• * 1.49

  1. Cor. 7, 9.
• * 1.50

  Iud. 11, 35.
• * 1.51

  Two ma∣ner of an∣swers to the question.
• * 1.52

  1. Sam. 1, 11 1. Sam. 8, 1. Iud. 13, 5. and 14, 1. How the withdraw∣ings from men are to be allowed, or not to be allowed. Matt. 4, 2. Luk. 1, 15. and 3, 3.
• * 1.53

  Iud. 13. 5. Luke. 1, 15.
• * 1.54

  Iud. 11, 37.
• * 1.55

  verse. 39.
• * 1.56

  Ibidem.
• * 1.57

  verse. 29.